X-Message-Number: 17446
Date: Mon, 3 Sep 2001 14:24:06 -0700 (PDT)
From: Scott Badger <>
Subject: I and Me

Hi all,

I think my problem so far with the discussion on
self-worth is that the term  self  has remained a
little fuzzy.

I ve lately been thinking of the self in a dualistic
way. Let me explain. First, there is the  self that
knows . This is the self that is processing
information across time.  It is aware and reflective. 
It is characterized by three fundamental attributes;
(1) a sense of continuity, (2) a sense of
distinctiveness, and (3) a sense of volition.  

Then there is the  self that is known .  This self is
comprised of those things that describe it.  This is
all the things that I own, my relationships, my
thoughts and feelings, my memories . . .  all the
things that describe  me  that also have meaning and
relevance to the "self that knows .  So, in short, 
there is  I the know-er  and  Me the known .

Now it appears to be the nature of the know-er to
assign valences (values) to all the known things. For
instance, my car has more value to me than my lamp, my
relationship with my friend has more value than my
relationship with my pet, certain memories are more
cherished than others, etc.  Of course, these
valuations can quickly change if the situation calls
for it.  Indeed, the knowing self that is flexible
with it s system of valuations is likely more
resilient over time. The self that is known, then, can
be described as a complex organization of valuations. 
In other words, there is the  self that values  and
the  self that is valued . 

George S. & Mike P. have been debating the value of
self worth. I agree there are pitfalls with this human
habit. Trouble can begin when the  self that knows 
goes beyond it s normal duties and attempts to assign
a value to itself, instead of to the various aspects
of the  self that is known .  Or when the  self that
knows  makes the mistake of actually believing that it
 is  the  self that is known , when it's more likely
the case that the things you own, your thoughts,
feelings, etc. are, if anything, a relatively
transient aspect of you.  After all, possessions are
lost, memories fade, and relationships end. And still
there "you" are. Given enough time, almost everything
about your "me that is known" would change.

So the problem is that a global estimate of self-worth
has little real meaning. We use social comparison to
construct these estimates based on what's important to
us at a particular point in time. For example, I suck
at golf. Does my self-esteem suffer as a result? No,
because I don t really care about golf right now.  But
I can imagine a situation might arise where I would
care. Then my self-worth might take a dive. See what I
mean?  How meaningful can the notion of self-worth be
when it is so dependent upon the vicissitudes of the
human condition?

Now which aspect of the self is most important?  The
know-er?  Or the known?  Clearly, the things that
describe you change with time and the values you
assign those things change with time as well.  The
know-er is obviously the more important part of the
overall self-structure. Would you still want to be
reanimated if there was a 50% memory loss upon
awakening?  I bet you would. How about if you had
complete amnesia?  Would you still want to be revived?
Would it still be you?

But now here I am   assigning value to the  self that
knows  when I just said it doesn t make sense to do
that.  OK, it s true, I greatly value  I that knows 
but only because it s the foundation of my
self-structure and must be retained for me to have a
sense of continuity.  I don t value it on the basis of
social comparison.  Actually, I suspect my  I that
knows  is pretty much like everyone else s.

I don t know if I ve been sufficiently clear here, but
I wanted to present a different viewpoint.  I think it
behooves us to think carefully about the nature of
self since it is, after all, what we re going to such
great lengths to preserve.

Best regards,

Scott Badger

 Vita Perpetua 

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